Muharamat Prohibitions Lightly Overlooked

Muharamat
Prohibitions That Are Taken Too Lightly
English Translation
Book by Sheikh Muhammed Salih Al-Munajjid
Contents
1. Introduction
2. Shirk: associating partners in worship with Allaah
3. Grave-worship
4. Sacrificing to anything other than Allaah
5. Allowing what Allaah has forbidden and forbidding what Allaah has
allowed
6. Magic, fortune-telling and divination
7. Astrology, or believing that the stars and planets have an influence
on people’s lives and events
8. Believing that certain things can bring benefit when the Creator has
not made them so
9. Showing off in worship
10. Superstitious belief in omens
11. Swearing by something other than Allaah
12. Sitting with hypocrites and wrongdoers to enjoy their company or to
keep them company
13. Lack of composure in prayer
14. Fidgeting and making unnecessary movements in prayer

15. Deliberately anticipating the movements of the imaam (when
praying in congregation)
16. Coming to the mosque after eating onions or garlic, or anything that
has an offensive smell
17. Zinaa - fornication and adultery
18. Sodomy (homosexuality)
19. Not allowing one’s husband to have marital relations for no
legitimate reason
20. Asking one’s husband for a divorce for no legitimate reason
21. al-Zihaar
22. Having intercourse with one’s wife during her period
23. Having intercourse with one's wife in her rectum
24. Not treating co-wives fairly
25. Being alone with a non-mahram woman
26. Shaking hands with a non-mahram woman
27. A woman wearing perfume when going out or passing by non-
mahram men
28. A woman travelling without a mahram
29. Deliberately looking at a non-mahram woman
30. Seeing one’s womenfolk behaving in an immoral fashion and
keeping silent
31. Making false claims about a child’s lineage, or denying one’s own
child
32. Consuming riba (usury or interest)
33. Concealing a product’s faults at the time of sale
34. Artificially inflating prices
35. Trading after the second call to prayer on Friday
36. Gambling

37. Theft
38. Offering or accepting bribes
39. Seizing land by force
40. Accepting a gift in return for interceding
41. Hiring someone and benefitting from his labour, then not paying
him his wages
42. Not giving gifts equally to one’s children
43. Asking people for money when one is not in need
44. Seeking a loan with no intention of repaying it
45. Consuming haraam wealth
46. Drinking khamr - even a single drop
47. Using vessels of gold and silver, or eating or drinking from them
48. Bearing false witness
49. Listening to music and musical instruments
50. Gossip and backbiting
51. Slander
52. Looking into people’s houses without their permission
53. Two people conversing privately to the exclusion of a third
54. Isbaal - wearing clothes that come down below the ankles
55. Men wearing gold in any shape or form
56. Women wearing short, tight or see-through clothes
57. Wearing wigs and hairpieces, whether made from natural or
artificial hair, for men and women
58. Men resembling women and women resembling men, in dress,
speech and appearance
59. Dyeing one’s hair black
60. Having pictures of animate beings on clothing, walls or paper, etc.

61. Lying about one’s dreams
62. Sitting or walking on graves, or answering the call of nature in a
graveyard
63. Not cleaning oneself properly after passing water
64. Eavesdropping on people who do not want to be heard
65. Being a bad neighbor
66. Writing a will for the purpose of harming one of the heirs
67. Playing backgammon
68. Cursing a believer or someone who does not deserve to be cursed
69. Wailing (at time of bereavement)
70. Striking or branding the face
71. Abandoning a Muslim brother for more than three days with no
legitimate reason

Introduction:
Praise be to Allaah; we praise Him and seek His help and forgiveness. We seek refuge
with Allaah from the evil of our own souls and from our evil deeds. Whomever Allaah
guides will never be led astray, and whomever Allaah leaves astray, no-one will guide. I
bear witness that there is no god but Allaah Alone, with no partners or associates, and I
bear witness that Muhammad is His Slave and Messenger.
Allaah, may He be glorified and exalted, has laid down obligations which we are not
permitted to ignore, and has set limits which we are not permitted to transgress, and
has set out prohibitions which we are not allowed to violate.
The Prophet (peace and blessings of Allaah be upon him) said: “Whatever Allaah has
permitted in His Book is allowed, and whatever He has prohibited is forbidden; whatever
He has remained silent about is a concession, so accept the concession of Allaah, for
Allaah is never forgetful.” Then he recited the aayah: “. . . and your Lord is never
forgetful” [Maryam 19:64]. (Reported by al-Haakim, 2/375; classified as hasan by al-
Albaani in Ghaayat al-Maraam, p. 14)
The things which have been prohibited are the boundaries or limits set by Allaah: “. . .
And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself
. . .” [al-Talaaq 65:1]
Allaah has issued a threat to the one who transgresses His set limits and violates His
prohibitions, as He says (interpretation of the meaning): “And whosoever disobeys
Allaah and His Messenger, and transgresses His limits, He will cast him into the Fire, to
abide therein; and he shall have a disgraceful torment.” [al-Nisaa’ 4:14]
Avoiding that which has been forbidden is a duty, because the Prophet (peace and
blessings of Allaah be upon him) said: “Whatever you have been prohibited to do, avoid
it, and whatever you have been commanded to do, do as much of it as you can.”
(Reported by Muslim, Kitaab al-fadaa’il, hadeeth no. 130, Abd al-Baaqi edition).
It is well-known that some of those who follow their desires, who are weak at heart and
have little knowledge, become irritated when they hear lists of prohibitions. They

grumble and mutter, “Everything is haraam, you haven’t left us anything that is not
forbidden! You make our lives boring and miserable. You don’t talk about anything but
what is haraam, but religion is supposed to easy, not strict, and Allaah is Forgiving and
Merciful.”
In response to such remarks, we say: Allaah, may He be glorified, rules as He wills and
there is none to put back His judgement. He is All-Wise and Aware, and He allows
whatever He wills and forbids whatever He wills, may He be glorified. One of the basic
principles of our being His slaves is that we should accept whatever He decrees and
submit fully to it. His rulings stem from His knowledge, wisdom and justice, and are not
the matter of frivolity or foolish whims, as He says (interpretation of the meaning): “And
the Word of your Lord has been fulfilled in truth and in justice. None can change His
words. And He is the All-Hearer, the All-Knower.” [al-An’aam 6:115]
Allaah has explained to us the governing principle behind the allowing and prohibiting of
various things (interpretation of the meaning): “. . . He allows them as lawful al-
tayyibaat [(i.e., all good and lawful) as regards things, deeds, beliefs, persons, foods,
etc.], and prohibits them as unlawful al-khabaa’ith [(i.e., all evil and unlawful) as
regards things, deeds, beliefs, persons, foods, etc.] . . .” [al-A’raaf 7:157].
So what is good and pure is halaal, and what is evil and unclean is haraam.
The right to determine what is halaal and what is haraam belongs to Allaah alone.
Whoever claims this right or affirms it for someone else is a kaafir whose extreme kufr
places him beyond the pale of Islam, as Allaah says (interpretation of the meaning): “Or
have they partners with Allaah (false gods) who have instituted for them a religion which
Allaah has not allowed? . . .” [al-Shooraa 42:21]
Furthermore, no-one is allowed to speak about matters of halaal and haraam except
those who have knowledge of the Qur’aan and Sunnah. Allaah has issued a stern
warning to those who speak about halaal and haraam with no knowledge (interpretation
of the meaning): “And say not concerning that which your tongues out forth falsely:
‘This is lawful and this is forbidden,’ so as to invent lies against Allaah…” [al-Nahl
16:116]

Things which are definitively forbidden have been clearly stated in the Qur’aan and
Sunnah, as Allaah says (interpretation of the meaning): “Say: ‘Come, I will recite what
your Lord has prohibited you from: Join not anything in worship with Him; be good and
dutiful to your parents; kill not your children because of poverty - We provide
sustenance for you and for them; come not near to al-fawaahish (shameful sins, illegal
sexual intercourse, etc.) whether committed openly or secretly; and kill not anyone
whom Allaah has forbidden, except for a just cause (according to Islamic law). This He
has commanded you that you may understand.” [al-An’aam 6:151]
The Sunnah also mentions many prohibitions; for example, the Prophet (peace and
blessings of Allaah be upon him) said: “Allaah has forbidden the sale of wine
(intoxicants), dead meat, pork and idols.” (Reported by Abu Dawud, 3486; see also
Saheeh Abi Dawud, 977).
“Whatever Allaah has forbidden, its price is also forbidden.” (Reported by al-Daaraqutni,
3/7; it is a saheeh hadeeth).
Some texts mention specific types or groups of prohibitions, such as when Allaah forbids
certain types of food (interpretation of the meaning): “Forbidden to you (for food) are:
al-maytatah (the dead animals - cattle-beast not slaughtered), blood, the flesh of swine,
and the meat of that which has been slaughtered as a sacrifice for others than Allaah, or
has been slaughtered for idols, etc., or on which Allaah’s name has not been mentioned
while slaughtering, and that which has been killed by strangling, or by a violent blow, or
by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by
a wild animal - unless you are able to slaughter it (before its death) - and that which is
sacrificed (slaughtered) on al-nusub (stone altars). Forbidden) also is to use arrows
seeking luck or decision . . .” [al-Maa’idah 5:3]
Allaah has also mentioned that which is forbidden with regard to marriage, as He says
(interpretation of the meaning): “Forbidden to you (for marriage) are: your mothers,
your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s
daughters, your sister’s daughters, your foster mother who gave you suck, your foster
milk suckling sisters, your wives’ mothers . . .”[al-Nisaa’ 4:23]

Allaah also mentions what kind of earnings are forbidden, as He says (interpretation of
the meaning): “. . . Allaah has permitted trading and forbidden riba (usury) . . .” [al-
Baqarah 2:275]
Allaah, Who is Merciful towards His slaves, has permitted innumerable good things, of
many kinds. He has not described the permitted things in detail because they are so
many; in contrast, He has described the prohibitions in detail because they are limited,
so that we will be aware of them and can avoid them. Allaah says (interpretation of the
meaning): “. . . He has explained to you in detail what is forbidden to you, except under
compulsion of necessity . . .” [al-An’aam 6:119]
But what is halaal is permitted as a general principle: as long as something is good and
pure, it is permitted: “O mankind! Eat of that which is lawful and good on the earth . . .”
[al-Baqarah 2:168]
It is a part of His Mercy that He has made all things halaal in principle, except where
there is proof (daleel) that they are haraam. This is part of His generosity and bounty
towards His slaves, for which we must obey him, and give praise and thanks.
When some people hear a detailed list of the things that are haraam, they become
alarmed about the rules of Sharee’ah. This is due to their weak faith and poor
understanding of Islaam. One cannot help wondering whether these people really want
to be given a list of every type of thing that is halaal, so that they can be convinced that
Islam is easy! Do they need for us to enumerate every type of good thing so that they
can rest assured that Islam will not make their lives dreary?
Do they want to be told that the meats of camels, cattle, sheep, rabbits, deer, goats,
chickens, pigeons, ducks, geese and ostriches over which the name of Allaah has been
mentioned, and fish and locusts, are halaal?
That vegetables, herbs, fruits and edible seeds are halaal?
That water, milk, honey, oil and vinegar are halaal?
That salt, seasonings and spices are halaal?

That using wood, iron, sand, stones, plastic, glass and rubber is halaal?
That travelling via riding-beasts, cars, trains, ships and airplanes is halaal?
That using air-conditioners, fridges, washing-machines, tumble-dryers, mills, dough-
mixers, meat-grinders, juicers, medical instruments, engineering tools, calculators,
microscopes, telescopes, machinery for extracting water, oil and minerals, filters for
purifying water, printing presses and so on is halaal?
That wearing cotton, linen, wool, camel hair, fur, permitted leathers, nylon and polyester
is halaal?
That in principle marriage, buying, selling, sponsorship, bills of exchange, renting,
professions and trades such as carpentry, metalworking, repairing machines and tending
sheep are all halaal?
I wonder what would happen if we were to explain all this in detail to them. “And what is
wrong with these people that they fail to understand any word?” [al-Nisaa’ 4:78]
As regards their claim that Islaam is easy, this is true, but they are twisting the truth to
try and prove something that is false. What is meant by saying that Islaam is easy is not
that it is in accordance with their desires and opinions, but that is it easy in accordance
with what the Sharee’ah has brought. There is a huge difference between violating
prohibitions by making false claims about Islam being easy - although it is easy, beyond
any doubt - and availing oneself of legitimate concessions such as being allowed to join
or shorten prayers; to break one’s fast when travelling; to wipe one’s socks when
performing wudoo’ - for one day and one night for a person who is not travelling, and for
three days and three nights in the case of travelling; to perform tayammum when one is
afraid to use water; to join two prayers together when one is sick or when rain is falling;
to look at a non-mahram woman for purposes of marriage; to have the choice, in the
case of making expiation for a broken vow, between freeing a slave or feeding or
clothing the poor; to eat the meat of dead animals when necessary - and other kinds of
concessions allowed by Sharee’ah.
In addition to the above, the Muslim should realize that one principle underlies all the
prohibitions in Islam: Allaah is testing His slaves by means of these prohibitions, to see
what they will do. One of the things that distinguishes the people of Paradise from the
people of Hell is that the people of Hell indulge in the desires with which the Fire is

surrounded, whereas the people of Paradise patiently endure the hardships with which
the Garden is surrounded. Were it not for this test, the obedient would not be
distinguished from the disobedient. People of faith look at the difficulties involved from
the perspective of the reward they will earn by pleasing Allaah, so obedience becomes
easy for them. The hypocrites, on the other hand, view these difficulties as a matter of
pain, suffering and deprivation, so obedience becomes a heavy burden on them.
By foregoing what is prohibited, the obedient person gains much more: whoever
forsakes something for the sake of Allaah, Allaah will compensate him with something
better, and he will enjoy the sweet taste of faith in his heart.
This paper discusses a number of the prohibitions that have been proven in Sharee’ah,
based on evidence from the Qur’aan and Sunnah. (Some scholars have grouped the
prohibitions under headings such as al-kabaa’ir or major sins. Among the best books on
the topic is Tanbeeh al-ghaafileen ‘an a’maal al-jaahileen by Ibn al-Nahhaas al-
Dimashqi, may Allaah have mercy on him). These prohibitions include actions which are
widely practised among many Muslims. By mentioning them my intention is to correct
and advise people. I ask Allaah to guide me and my Muslim brothers, and to help us to
adhere to the limits which He has set and to avoid the things that He has prohibited, and
to save us from our evil deeds. And Allaah is the Best to guard, and He is the Most
Merciful of those who show mercy.

Shirk - associating partners with Allaah
This is the most serious of all prohibitions, according to the hadeeth narrated by Abu
Bakrah, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: ‘Shall I not tell you of the most serious of the major sins?’ three times. We said, ‘Of
course, O Messenger of Allaah!’ He said, ‘Associating anything in worship with Allaah . .
.’” (Agreed upon; see al-Bukhaari, no. 2511, al-Bagha edition).
Every other sin may be forgiven by Allaah, apart from shirk, which requires specific
repentance, as Allaah says (interpretation of the meaning): “Verily, Allaah forgives not
that partners should be set up with Him in worship, but He forgives except that
(anything else) to whom He pleases . . .” [al-Nisaa’ 4:48]
Grave-worship
One of the forms of shirk which is particularly widespread in Muslim countries is: grave-
worship, the belief that dead awliyaa’ (“saints”) can fulfil one’s needs or help at times of
distress, and calling upon them for aid. Allaah says (interpretation of the meaning): “And
your Lord has decreed that you worship none but Him . . .” [al-Israa’ 17:23]
Similarly, they call upon dead Prophets, righteous people and others to intercede for
them or to rescue them from some calamity, but Allaah says (interpretation of the
meaning): “Is not He (better than your gods) Who responds to the distressed one, when
he calls Him, and Who removes the evil, and makes you inheritors of the earth,
generations after generations? Is there any ilaah (god) with Allaah? . . .” [al-Naml
27:62]
Some of them have adopted the habit of mentioning the name of a shaykh or wali
(“saint”) when they stand up, or sit down, or stumble, or encounter problems or distress,
so they might say “O Muhammad!” or “O ‘Ali!” or “O Husayn!” or “O Badawi!” or “O
Jeelaani!” or “O Shaadhili!” or “O Rifaa’i!” - or they may call upon al-’Aydaroos or
Sayyidah Zaynab or Ibn ‘Alwaan. Allaah says (interpretation of the meaning): “Verily
those whom you call upon besides Allaah are slaves like you . . .” [al-A’raf 7:194]

Some of those who worship graves walk around them as if in Tawaaf, and acknowledge
their corners, or touch them, kiss them, wipe their faces with their dust, prostrate
towards them when they see them, or stand before them in fear and humility, praying
for whatever they need of healing from some disease, or for a child, or for help with
some difficulty. Sometimes they call upon the occupant of the grave, saying “O my
master, I have come to you from far away, so do not let me down.”
But Allaah says (interpretation of the meaning): “And who is more astray than one who
calls (invokes) besides Allaah such as will not answer him till the Day of Resurrection,
and who are (even) unaware of their calls (invocations) to them?” [al-Ahqaaf 46:5]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies calling on
someone else as a rival to Allaah, will enter Hell.” (Reported by al-Bukhaari, al-Fath,
8/176).
Some of them shave their heads at the graves, and some have books with titles like
Manaasik Hajj al-Mashaahid (“The Rituals of Pilgrimage to Shrines”), mashaahid or
shrines referring to graves or tombs of awliyaa’. Some of them believe that the awliyaa’
are running the affairs of the universe and that they have the power to benefit or harm.
Allaah says (interpretation of the meaning): “And if Allaah touches you with hurt, there
is none who can remove it but He; and if He intends any good for you, there is no one
who can repel His Favour . . .” [Yoonus 10:107]
It is also shirk to make a vow to any other than Allaah, as is done by those who vow to
bring candles or lights for the occupants of the graves.
Sacrificing to anything other than Allaah
Another manifestation of al-shirk al-akbar is sacrificing to anything other than Allaah.
Allaah says (interpretation of the meaning): “Therefore turn in prayer to your Lord, and
sacrifice (to Him only)” [al-Kawthar 108:2] - i.e., sacrifice to Allaah and in the name of
Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah will curse
the one who sacrifices to anything other than Allaah.” (Reported by Imaam Muslim, may

Allaah have mercy on him, in his Saheeh, no. 1978, ‘Abd al-Baaqi edition). This sin
combines two haraam deeds, that of sacrificing to anything other than Allaah and that of
sacrificing in the name of anything other than Allaah, both of which make the meat of
the animal slaughtered haraam. One of the forms of sacrificing to anything other than
Allaah which was known during the first Jaahiliyyah and is still widespread nowadays is
the practice of “offering a sacrifice to the jinn,” whereby upon buying or constructing a
house, or digging a well, people slaughter an animal at its entrance, out of fear of harm
from the resident jinn. (See Tayseer al-’Azeez al-Hameed, al-Iftaa’ edition, p. 158)
Allowing what Allaah has forbidden & forbidding
what Allaah has allowed
Another widespread form of al-shirk al-akbar is the sin of allowing what Allaah has
forbidden and forbidding what Allaah has allowed, or believing that anyone has the right
to do so except Allaah, or referring matters for judgement to jaahili (non-Islamic) courts
freely and by choice, and believing that this is permissible. Allaah has mentioned this
form of major kufr in the Qur’aan (interpretation of the meaning): “They (Jews and
Christians) took their rabbis and their monks to their lords besides Allaah (by obeying
them in things which they made lawful or unlawful according to their own desires without
being ordered by Allaah). . .” [al-Tawbah 9:31]
When ‘Adiyy ibn Haatim heard the Prophet (peace and blessings of Allaah be upon him)
recite this aayah, he said, “But they were not worshipping them.” The Prophet (peace
and blessings of Allaah be upon him) replied, “Yes, but they permitted things that Allaah
had forbidden, and the people accepted this, and they forbade things that Allaah had
allowed, and the people accepted this too, and this is a form of worshipping them.”
(Reported by al-Bayhaqi in al-Sunan al-Kubraa, 10/116. See also al-Tirmidhi, no. 3095.
Al-Albaani classified it as hasan in Ghaayat al-Maraam, p. 19).
Allaah described the mushrikeen as (interpretation of the meaning): “. . . [those who do
not] forbid that which has been forbidden by Allaah and His Messenger and those who
acknowledge not the religion of truth . . .” [al-Tawbah 9:29]

And Allaah said (interpretation of the meaning): “Say: ‘Tell me, what provision Allaah
has sent down to you, and you have made of it lawful and unlawful.’ Say: ‘Has Allaah
permitted you (to do so), or do you invent a lie against Allaah?’” [Yoonus 10:59]
Magic, fortune-telling & divination
Other widespread forms of shirk are: magic, fortune-telling and divination. Magic (sihr)
is an act of kufr, and one of the seven sins which doom a person to Hell. It causes harm
but no benefit. Allaah says of the one who learns it (interpretation of the meaning): “. . .
And they learn that which harms them and profits them not . . .” [al-Baqarah 2:102]
“. . . and the magician will never be successful, no matter what amount (of skill) he may
attain).” [Ta-Ha 20:69]
The one who deals in magic is a kaafir, as Allaah says (interpretation of the meaning):
“... Sulayman did not disbelieve, but the shayaateen (devils) disbelieved, teaching men
magic and such things as came down at Babylon to the two angels, Haaroot and
Maaroot, but neither of these two (angels) taught anyone (such things) things till they
had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’ . . .”
[al-Baqarah 2:102]
The prescribed punishment for the one who practices magic is death, and his income is
haraam and impure. But people who are ignorant wrongdoers and weak in faith go to
magicians to help them harm someone or take revenge on someone. Some people
commit the sin of going to a magician to ask his help in undoing the magic of someone
else, when they should turn to Allaah to help them and heal them, by reciting His words,
such as the soorahs that offer protection (al-Falaq and al-Naas), and so on.
Fortune-tellers and their ilk are kaafirs who disbelieve in Allaah, because they claim
knowledge of the Unseen, but no one has knowledge of the Unseen except Allaah. Many
of these fortune-tellers take advantage of simple-minded people and take their money.
They use many methods such as drawing lines in the sand, throwing sea-shells, reading
palms, teacups (or coffee cups), crystal balls and mirrors, and so on. If they get it right

one time, they get it wrong ninety-nine times, but ignorant people remember only the
one time when these liars get something right. They go to them to find out about the
future, whether they will be successful in marriage or business, or to help them find
something they have lost, and so on. The ruling concerning the person who visits a
fortune-teller is: if he believes what he says, he is a kaafir who has left Islaam, on the
basis of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him)
said: “Whoever goes to a fortune-teller or a soothsayer and believes in what he says has
disbelieved in what was revealed to Muhammad.” (Reported by Imaam Ahmad, 2/429;
see also Saheeh al-Jaami’, 5939). If a person does not believe that they have knowledge
of the Unseen, but he goes out of curiosity or whatever, he is not a kaafir, but his
prayers will not be accepted for forty days, as the Prophet (peace and blessings of Allaah
be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his
prayers will not be accepted for forty nights” (Saheeh Muslim, 4/1751) - even though it
is still obligatory to pray and to repent for this sin.
Astrology, or believing that the stars & planets
have an influence on people’s lives & events
Zayd ibn Khaalid al-Juhani reported: “The Messenger of Allaah (peace and blessings of
Allaah be upon him) led us in the morning prayer at al-Hudaybiyah after rain had fallen
during the night. When he had finished, he turned around to face the people and said:
‘Do you know what your Lord says?’ They said, ‘Allaah and His Messenger know best.’ He
said: ‘[Allaah says]: This morning one of My slaves became a believer in Me and one
became a disbeliever. As for the one who said, “We have been given rain by the grace
and mercy of Allaah,” he is a believer in Me and a disbeliever in the stars; as for the one
who said, “We have been given rain by such-and-such a star,” he is a disbeliever in Me
and a believer in the stars.’” (Reported by al-Bukhaari; see Fath al-Baari, 2/333)
Similarly, the one who reads the horoscopes in newspapers and magazines and believes
what they say about the influence of the stars and planets is a mushrik, and the one who
reads them for entertainment is a sinner, because it is not permitted to entertain oneself
by reading things that contain shirk, because Shaytaan will try to lead him to shirk
through this.

Believing that certain things can bring benefit
when the Creator has not made them so
Yet another form of shirk is believing that certain things can bring benefit when the
Creator has not made them so. For example. some people believe in amulets and spells,
or wearing certain types of pearls or seashells or metal earrings and so on, on the advice
of fortune-tellers or magicians or in accordance with inherited customs. So they hang
them around their own or their children’s necks to ward off the evil eye - or so they
claim; or they tie them onto their bodies or hang them in their cars and homes, or wear
rings with special stones, thinking that these things can relieve or ward off distress. This
without a doubt is contrary to the idea of relying on Allaah, and will only result in making
a person even more weak, like seeking medicine in a haraam way. These amulets
obviously contain much shirk, such as seeking the help of some jinns and devils, or
vague drawings and illegible writing. Some of these liars even write aayaat from the
Qur’aan, or mix them with words of shirk, or write them with impure substances such as
menstrual blood. Hanging up these amulets or tying them to one’s body is haraam
because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hangs
up an amulet is guilty of shirk.” (Reported by Ahmad, 4/156; see also Silsilat al-
Saheehah, no. 492).
If the one who does this believes that these things can cause benefit or harm instead of
Allaah, he is a mushrik who is guilty of al-shirk al-akbar. If he believes that they are a
means of causing benefit or harm, then he is a mushrik who is guilty of al-shirk al-
asghar, which includes shirk that consists of attributing causes to things other than
Allaah.
Showing off in worship
Showing off in worship: among the conditions for any good deed to be acceptable are
that it should be free of any kind of showing off and within the framework of the Sunnah.
The person who performs acts of worship, like praying, in order to be seen by other
people is a mushrik and his deed is unacceptable. Allaah says (interpretation of the
meaning): “Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives

them. And when they stand up for prayer, they stand with laziness and to be seen of
men, and they do not remember Allaah but little.” [al-Nisaa’ 4:142]
Similarly, the person who does a good deed so that news of it will reach other people
has also fallen into the sin of shirk. The threat of punishment for the one who does this
was reported in the hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with him
and his father), in which the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever does things to be seen and heard by others, Allaah will cause him to be seen
and heard as an example to others.” (Reported by Muslim, 4/2289). Whoever does any
act of worship for the sake of Allaah and other people, his deeds will be unacceptable, as
is stated in the hadeeth qudsi: “I am so self-sufficient that I am in no need of having an
associate. Thus he who does a deed for someone else’s sake as well as Mine will have
that deed renounced by Me to him who he associated with Me.” (Reported by Muslim,
no. 2985).
It may happen that a person starts to do a deed for the sake of Allaah, then the urge to
show off comes over him. If he resists that impulse his deed will still be acceptable, but
if he submits willingly to it, then in the opinion of most of the scholars his deed will be
unacceptable.
Superstitious belief in omens
Superstitious belief in omens: this is a form of pessimism, as Allaah says (interpretation
of the meaning): “But whenever good came to them, they said, ‘Ours is this.’ And if evil
afflicted them, they ascribed it to evil omens connected with Musa and those with him . .
.” [al-A’raaf 7:131]
Before Islam, if one of the Arabs wanted to do something like travelling, he would take
hold of a bird and release it: if it flew to the right, he would take this as a good omen
and proceed with his plans, but if it flew to the left, he would take it as a bad omen and
cancel his plans. The Prophet (peace and blessings of Allaah be upon him) gave his
verdict on this practice when he said: “Al-Tiyarah (observing birds for omens) is shirk.”
(Reported by Imaam Ahmad, 1/389; see also Saheeh al-Jaami’, 3955).

This kind of haraam belief that goes against Tawheed also includes the practice of
regarding certain times etc., as inauspicious, such as not holding a wedding in Safar, or
regarding the last Wednesday of every month as a day of evil omen and ongoing
calamity, or believing that numbers such as 13, or certain names, are “unlucky.” It is
also haraam to believe that handicapped people are bad omens, such as going to open
one’s store but turning back upon seeing a one-eyed man. All of this is haraam and is
part of the shirk for which the Prophet (peace and blessings of Allaah be upon him)
disowned people. ‘Imraan ibn Husayn reported that the Prophet (peace and blessings of
Allaah be upon him) said: “He is not one of us who observes birds for omens or has
someone else do this for him, or who predicts the future or asks someone else to do it
for him, (and I think he said) or who practices magic or asks someone else to do it for
him.” (Reported by al-Tabaraani in al-Kabeer, 18/162; see also Saheeh al-Jaami’ 5435).
The expiation required from the person who commits any of these sins is reported in the
hadeeth reported by Abdullaah ibn ‘Amr: “The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: ‘Whoever was turned away from doing something because
of a bad omen is guilty of shirk.’ The people asked, ‘O Messenger of Allaah, what
expiation is there for doing that?’ He said, ‘That he should say: “O Allaah, there is no
goodness except Your goodness and no omen except your omen and there is no god but
You.”’” (Reported by Imaam Ahmad, 2/220; al-Silsilah al-Saheehah, 1065).
Pessimism is a part of everyone’s nature, to a greater or lesser extent; the best cure for
it is reliance upon Allaah (tawakkul), as Ibn Mas’ood said: “There is no one among us
(who will not feel pessimistic sometimes), but when we rely on Allaah, He makes that
feeling go away.” (Reported by Abu Dawud, no. 3910; see also al-Silsilah al-Saheehah,
430).
Swearing by something other than Allaah
Swearing by something other than Allaah: Allaah may swear by whatever of His
creatures He wills, but His creatures are not permitted to swear by anything other than
Allaah. Many people swear all kinds of oaths by things other than Allaah, but swearing

by something is like glorifying it, and it is not right to glorify anything or anyone other
than Allaah. Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon
him) said: “Allaah has prohibited that you should swear by your fathers. If anyone
swears, let him swear by Allaah, or else remain silent.” (Reported by al-Bukhaari; see al-
Fath, 11/530). Ibn ‘Umar also reported that the Prophet (peace and blessings of Allaah
be upon him) said: “Whoever swears by something other than Allaah is guilty of shirk.”
(Reported by Imaam Ahmad, 2/125; see Saheeh al-Jaami’, 6204). The Prophet (peace
and blessings of Allaah be upon him) said: “Whoever swears by trustworthiness is not
one of us.” (Reported by Abu Dawud 3253; see also al-Silsilah al-Saheehah, no. 94).
It is not permitted to swear by the Ka’bah, by trustworthiness, by honour, by help, by
the blessing of so-and-so, by the life of so-and-so, by the virtue of the Prophet, by the
virtue of a wali, by one’s father and mother, by the heads of one’s children, etc. All of
that is haraam, and the expiation for doing it is to say La ilaaha ill-Allaah, as is stated in
the saheeh hadeeth: “Whoever swears and says ‘By al-Laat’ or ‘By al-’Uzza,’ let him say
‘La ilaaha ill-Allaah (there is no god except Allaah).’” (Reported by al-Bukhaari, al-Fath,
11/536). There are other phrases that similarly involve shirk and are therefore
forbidden, but that are often spoken by Muslims, such as: “I seek refuge with Allaah and
with you,” “I am depending on Allaah and on you,” “This is from Allaah and from you,” “I
have no-one but Allaah and you,” “I have Allaah in heaven and I have you on earth,” “If
it were not for Allaah and so-and-so,” “I disown Islaam,” “Time has let me down” (and
every other expression which involves cursing time, like saying, “This is a bad time,”
“This is an unlucky time,” “Time is a betrayer,” etc., because cursing time is an insult to
Allaah Who has created time), references to “Nature’s way.” Names that imply being a
slave of anyone other than Allaah, such as ‘Abd ‘al-Maseeh, ‘Abd al-Nabi, ‘Abd al-Rasool
and ‘Abd al-Husayn, are also forbidden.
There are also modern expressions which are contrary to Tawheed and are therefore
haraam, such as “Islamic socialism,” “Islamic democracy,” “The will of the people is the
will of Allaah,” “Religion is for Allaah and the land is for the people,” “In the name of
Arabism,” “In the name of the revolution,” etc.
It is also haraam to use titles such as “King of kings” or “Judge of judges” for human
beings; to address munafiqeen or kuffaar with titles like “Sayyid (master)” (whether

speaking Arabic or other languages), to use the words “If only...” - which imply
discontent and regret, and open the way for Shaytaan, and to say “O Allaah, forgive me
if You want to.” (For more information, see Mu’jam al-Manahi al-Lafziyyah, Bakr or Zayd)
Sitting with hypocrites & wrongdoers to enjoy
their company or to keep them company
Many of those who do not have strong faith deliberately sit with people who are immoral
and sinful. They may even sit with those who attack the Sharee’ah and make fun of
Islam and the people who adhere to it strictly. There is no doubt that this is a forbidden
deed, one which could undermine a person’s belief. Allaah says (interpretation of the
meaning): “And when you see those who engage in a false conversation about Our
Verses by mocking at them, stay away from them till they turn to another topic. And if
Shaytaan causes you to forget, then after the remembrance sit not in the company of
those people who are the zaalimoon (polytheists and wrongdoers, etc.)” [al-An’aam
6:68]
In that case it is not permitted to sit with them, even if they are closely-related or are
very kind and good company, except for the purposes of da’wah or refuting their false
talk. But accepting and remaining quiet about their conduct is not permitted. Allaah says
(interpretation of the meaning): “They (the hypocrites) swear to you (Muslims) that you
may be pleased with them, but if you are pleased with them, certainly Allaah is not
pleased with the people who are al-faasiqoon (rebellious, disobedient to Allaah).” [al-
Tawbah 9:96]
Lack of composure in prayer
One of the worst forms of theft or cheating is cheating in prayer. The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “The worst type of thief is the
one who steals from his prayer.” The people asked, “O Messenger of Allaah, how can a
person steal from his prayer?” He said: “By not doing rukoo’ and sujood properly.”
(Reported by Imaam Ahmad, 5/310; see also Saheeh al-Jaami’, 997). This lack of

composure and failure to pause in rukoo’ and sujood and to stand up straight after
rukoo’ or sit up properly between sujoods may be observed in many of those who pray,
and hardly any mosque is free of examples of people who do not have the proper
composure in prayer. Correct composure is one of the pillars of prayer, without which
prayer is invalid. This is a serious matter. The Prophet (peace and blessings of Allaah be
upon him) said: “A man’s prayer is not good enough until his back is straight in rukoo’
and sujood.” (Reported by Abu Dawud, 1/533; see also Saheeh al-Jaami’, 7224).
There is no doubt that lacking the proper composure is bad, and the person who is guilty
of this deserves to be reprimanded and threatened with punishment. Abu ‘Abdullaah al-
Ash’ari reported that the Prophet (peace and blessings of Allaah be upon him) led his
Companions in prayer, then he sat with a group of them. A man came in and started to
pray, but made his movements rapid like a chicken pecking the ground. The Prophet
(peace and blessings of Allaah be upon him) said: “Do you see this? Whoever dies
having done this has died outside of the community of Muhammad, and his prayer is like
a crow pecking blood. The person who bows then pecks in his sujood is like a hungry
man who eats no more than one or two dates - what good will that do him?” (Reported
by Ibn Khuzaymah in his Saheeh 1/332; see also al-Albaani, Sifat Salaat al-Nabi (The
Prophet’s Prayer described), 131). Zayd ibn Wahb said: “Hudhayfah saw a man who was
not performing rukoo’ and sujood properly. He said: ‘You have not prayed, and if you
were to die, you would die on a way other than that revealed by Allaah to Muhammad
(peace and blessings of Allaah be upon him).’” (Reported by al-Bukhaari, see al-Fath,
2/274). Once a person is aware of this ruling, if he fails to perform prayer with the
proper composure, he should repeat it and repent to Allaah for what is past; he does not
need to repeat all of his previous prayers, as is indicated by the hadeeth “Repeat your
prayer, for you have not prayed.”
Fidgeting & making unnecessary movements in
prayer
Hardly any of the people who pray are free from this problem, because they are not
following the command of Allaah (interpretation of the meaning): “. . . And stand before
Allaah with obedience” [al-Baqarah 2:238]; and they fail to understand the words of

Allaah (interpretation of the meaning): “Successful indeed are the believers, those who
offer their salaat with all solemnity and full submissiveness.” [al-Mu’minoon 23:1-2]
When the Prophet (peace and blessings of Allaah be upon him) was asked about
smoothing the earth before prostrating, he said, “Do not wipe it when you are praying; if
you have to, then just smooth the gravel once.” (Reported by Abu Dawud, 1/581; see
also Saheeh al-Jaami’, 7452). The scholars mentioned that continuous, excessive,
unnecessary movement invalidates one’s prayer. How can those fidgets stand before
Allaah, looking at their watches, straightening their clothes, putting their fingers in their
noses, looking to the right and the left and up to the sky, and not fearing that Allaah
may take away their sight or Shaytaan may steal their prayer??
Deliberately anticipating the movements of the
imaam (when praying in congregation)
Man is hasty by nature, as it says in the Qur’aan (interpretation of the meaning): “…and
man is ever hasty…” [al-Israa’ 17:11]. The Prophet (peace and blessings of Allaah be
upon him) said: “Deliberation is from Allaah and haste is from Shaytaan.” (Reported by
al-Bayhaqi in al-Sunan al-Kubra, 10/104; see also al-Silsilah, 1795). One often notices,
when praying in congregation, people to the left and right anticipating the imaam in
rukoo’, sujood and the takbeeraat that signal changes in position - one even notices it in
oneself too, sometimes. People may even precede the imaam in giving salaam at the
end of the prayer. This is a matter which may appear unimportant to many, but the
Prophet (peace and blessings of Allaah be upon him) issued a stern warning when he
said: “Does the person who raises his head before the imaam not fear that Allaah may
turn his head into the head of a donkey?” (Reported by Muslim, 1/320-321).
If a person is required to come to the prayer with dignity and composure, how then
should he be during the prayer itself? Some people are confused about this issue and
seek to compensate by delaying their movements after the imaam; these people should
know that the fuqahaa’, may Allaah have mercy on them, have described an excellent
way to control the matter, which is that the person following the imaam should only start
his movements after the imaam has finished pronouncing the ra’ (“r”) of “Allaahu

akbar”; then the person following the imaam is permitted to move, and not before or
after.
The Companions of the Prophet (peace and blessings of Allaah be upon him) used to be
very keen to avoid anticipating his movements when he led them in prayer. One of
them, al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) said that they used to pray
behind the Prophet (peace and blessings of Allaah be upon him): “When he raised his
head from rukoo’, I would never see anyone bending his back in sujood until the
Messenger of Allaah (peace and blessings of Allaah be upon him) had placed his
forehead on the ground, then everyone would go down in sujood behind him.” (Reported
by Muslim, no. 474, ‘Abd al-Baaqi edition). When the Prophet (peace and blessings of
Allaah be upon him) grew older, and became rather slow in his movements, he told the
people praying behind him: “O people, I have gained weight, so do not anticipate me in
performing rukoo’ and sujood.” (Reported by al-Bayhaqi, 2/93 and classified as hasan in
Irwaa’ al-Ghaleel, 2/290).
The imaam is obliged to follow the Sunnah in making takbeer when he prays, as
reported in the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him):
“When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to
pray, he would say takbeer when he stood up and when he bowed . . . then he would
say takbeer when he went down for sujood and when he raised his head, then when he
went down for sujood again and when he raised his head again. Then he would repeat
this throughout the whole prayer until it was finished, and he would say takbeer when he
stood up after completing two rak’ahs.” (Reported by al-Bukhaari, no. 756, al-Baghaa
edition). If the imaam pronounces takbeer at the same time as he makes the
movements, and the people following him strive to follow the guidelines mentioned here,
then they will have performed the congregational prayer correctly.
Coming to the mosque after eating onions or
garlic, or anything that has an offensive smell
Allaah says (interpretation of the meaning): “O Children of Adam! Take your adornment
(by wearing your clean clothes) while praying . . .” [al-A’raaf 7:31]. Jaabir said: “The

Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever eats
garlic or onions, let him keep away from us,’ or ‘let him keep away from our mosque and
stay in his house.’” (Reported by al-Bukhaari, see al-Fath, 2/339). According to a report
narrated by Muslim, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever eats onions or garlic or leeks, let him not come near our mosque, because the
angels will be offended by what is offensive to the sons of Adam.” (Reported by Muslim,
no. 1/395). ‘Umar ibn al-Khattaab addressed the people one Friday and said: “O people,
you eat two things that I think come from bad plants: onions and garlic. I saw the
Messenger of Allaah (peace and blessings of Allaah be upon him), when he noticed this
smell coming from a man in the mosque, order him to go out to al-Baqee’. Whoever
wants to eat these things, let him cook them to death.” (Reported by Muslim, 1/396).
We might also include here those who come to the mosque straight from work, with
unpleasant odours emanating from their armpits and socks. Even worse than these are
smokers who have the habit of consuming their haraam cigarettes then coming to the
mosque and disturbing the worshippers of Allaah, people and angels alike, with their
smell.
Zinaa - fornication & adultery:
One of the aims of Islamic sharee’ah is to preserve honour and lineage, so zinaa
(unlawful sexual intercourse) is forbidden. Allaah says (interpretation of the meaning):
“And come not near to unlawful sexual intercourse. Verily it is a faahishah (a great sin)
and an evil way (that leads to Hell unless Allaah forgives)” [al-Israa’ 17:32]
Sharee’ah blocks all the ways and means that could lead to zinaa, by enjoining hijaab
and lowering the gaze, and by forbidding being alone with a non-mahram woman, etc.
The married man who commits adultery deserves the worst kind of punishment, which is
stoning to death, so that he may taste the results of his deeds and so that every part of
his body may suffer just as every part of his body enjoyed the illicit liaison. The
fornicator who was previously unmarried is to be punished with the maximum number of
lashes mentioned in sharee’ah, which is 100 lashes, in addition to the scandal of this

punishment being witnessed by a group of believers, and the humiliation of being
banished from his city and the scene of his crime for one full year.
In Barzakh, the punishment for men and women who were guilty of zinaa is that they
will be in an oven whose top is narrow and whose bottom is wide, with a fire beneath it,
and they will be naked therein. When the heat of the fire increases, they will scream and
rise up until they nearly come out of the top, then when the fire decreases, they will fall
back down. This will repeated over and over until the onset of the Hour.
What is even worse is when a man continues to commit adultery even when he grows
old, death approaches and Allaah gives him the opportunity to repent. Abu Hurayrah
reported that the Prophet (peace and blessings of Allaah be upon him) said: “There are
three to whom Allaah will not speak on the Day of Resurrection, nor praise, nor look at;
theirs will be a painful torment: an old man who commits zinaa, a king who lies, and a
poor man who is arrogant.” (Reported by Muslim, 1/102-103). Among the worst of
incomes is the earnings of a prostitute which she takes before committing zinaa, and the
immoral woman who earns her living by selling herself is deprived of having her prayers
answered when the gates of heaven are opened at midnight. (The hadeeth is in Saheeh
al-Jaami’, 2971) Being in need or being poor are not acceptable excuses for
transgressing the limits set by Allaah. There is an old saying that the free woman would
rather starve than eat by displaying her breasts, so how about her private parts then?
Nowadays all the doors of immorality have been opened, and Shaytaan and his
supporters have made it very easy for people to commit sin. This has been followed by
the spread of tabarruj (wanton display) and unveiling among women, people allowing
their gazes to wander to things they should not look at, an increase in mixing between
the sexes, the popularity of immoral magazines and lewd films, increased travel to
corrupt countries and the establishment of a market for prostitution, an increase in the
violation of honour, and an increase in the number of illegitimate births and abortions.
O Allaah, we ask you to show us Your mercy and to protect us from immorality; we ask
You to purify our hearts and to keep our private parts chaste, and to place a barrier
between us and what is haraam.

Sodomy (Homosexuality)
Sodomy, or intercourse between two males, was the crime of the people of Lut. Allaah
says (interpretation of the meaning): “And (remember) Lut, when he said to his people:
‘You commit al-faahishah (sodomy - the worst sin) which none has preceded you in
(committing) among the ‘aalameen (mankind and jinns). Verily, you commit sodomy
with men, and rob the wayfarer, and practise al-munkar (disbelief, polytheism and every
kind of evil deed) in your meetings.’ . . .” [al-’Ankaboot 29:29].
Because of the repulsive nature and enormity of this sin, Allaah inflicted four kinds of
punishment which He had never before inflicted in combination upon any other people;
they were: these people would be blinded, their city would be turned upside-down,
stones of baked clay, piled up, would be rained down upon them, and an awful cry would
be sent upon them.
In Islam, those guilty of this crime are to be killed by the sword, according to the
soundest opinion. This punishment is to carried out on both the one who does this and
the one to whom it is done, if it is done freely and by choice. Ibn ‘Abbaas reported that
the Prophet (peace and blessings of Allaah be upon him) said: “Whomever you find
committing the sin of the people of Lut, kill them - both the one who does it and the one
to whom it is done.” (Reported by Imaam Ahmad, 1/300; see also Saheeh al-Jaami’,
6565). The modern-day spread of incurable diseases like the killer AIDS caused by this
corruption, that were unknown to our predecessors, is an indication of the wisdom of the
Sharee’ah in prescribing this severe punishment.
Not allowing one’s husband to have marital
relations for no legitimate reason
Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and
blessings of Allaah be upon him) said: “If a man calls his wife to his bed, and she
refuses, and he goes to sleep angry with her, the angels will curse her until morning.”
(Reported by al-Bukhaari; see al-Fath, 6/314).

Many women, when they have an argument with their husbands, “punish” them - so
they think - by denying them their marital rights. This may result in major corruption if
the husband is tempted to do something haraam, or it may backfire on the wife if the
husband starts to think seriously of taking another wife.
A wife should hasten to respond to her husband’s call if he wants her, in obedience to
the words of the Prophet (peace and blessings of Allaah be upon him): “If a man calls his
wife to his bed, let her respond, even if she is riding on the back of a camel (i.e., very
busy).” (See Zawaa’id al-Bazzaar, 2/181; see also Saheeh al-Jaami’, 547).
At the same time, the husband must show consideration towards his wife if she is sick,
pregnant or depressed, so as to maintain harmony and prevent discontent or hatred.
Asking one’s husband for a divorce for no
legitimate reason
Many women hasten to demand a divorce from their husbands for the least little
argument, or if their husbands do not give them what they want of money. Some
women may be egged on by troublemakers among their relatives or neighbours to
challenge their husbands with provocative words such as: “If you were a real man, you
would divorce me!” The dire results of divorce are well known: breakdown of the family
and children roaming the streets. A person may come to regret divorce when it is too
late. For all these reasons and others, the Sharee’ah wisely prohibited such actions.
Thawbaan (may Allaah be pleased with him) reported that the Prophet (peace and
blessings of Allaah be upon him) said: “Any woman who asks her husband for a divorce
with no sound reason will be deprived of smelling the fragrance of Paradise.” (Reported
by Ahmad, 5.277; see also Saheeh al-Jaami’, 2703). ‘Uqbah ibn ‘Aamir (may Allaah be
pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him)
said: “Woman who ask for divorce and women who contend unnecessarily with their
husbands are hypocrites.” (Reported by al-Tabaraani in al-Kabeer, 17/339; see also
Saheeh al-Jaami’, 1934). But if there is a sound reason, such as the husband
abandoning prayer, drinking or taking drugs, or forcing his wife to do something haraam,

or oppressing her and making her suffer by denying her the rights granted to her by
Islaam, and he does not listen to advice to mend his ways, then in this case there is
nothing wrong with a woman seeking divorce for her own sake and for the sake of her
religion.
Zihaar
One of the expressions of the first Jaahiliyyah that is still widespread in this ummah is
the phenomenon of zihaar, whereby a man says to his wife, “You are to me like the back
of my mother,” or “You are as forbidden for me as my sister,” and other similarly ugly
statements whose repulsive nature was confirmed by the Sharee’ah, because of the
oppression of women involved. Allaah referred to this in the Qur’aan (interpretation of
the meaning):
“Those among you who make their wives unlawful to them by saying to them, ‘You are
like my mother’s back,’ they cannot be their mothers. None can be their mothers except
those who gave them birth. And verily, they utter an ill word and a lie. And verily, Allaah
is Oft-Pardoning, Oft-Forgiving.” [al-Mujaadilah 58:2]
The Sharee’ah has imposed a heavy penalty (kafaarah) for this crime, similar to that
required for killing a person by mistake or for having intercourse during the day in
Ramadaan; the person who has committed zihaar is not permitted to approach his wife
until he has paid this penalty. Allaah says (interpretation of the meaning): “And those
who make unlawful to them (their wives) (by zihaar), and wish to free themselves from
what they uttered, (the penalty) in that case (is) the freeing of a slave before they touch
each other. That is an admonition to you (so that you may not return to such an ill
thing). And Allaah is All-Aware of what you do.
And he who finds not (the money for freeing a slave) must fast two successive months
before they both touch each other. And for him who is unable to do so, he should feed
sixty miskeen (poor). That is in order that you may have perfect Faith in Allaah and His
Messenger. And for disbelievers, there is a painful torment.” [al-Mujaadilah 58:3-4]

Having intercourse with one’s wife during her
period
Allaah says (interpretation of the meaning): “They ask you concerning menstruation.
Say: that is an adhaa (a harmful thing for a husband to have sexual intercourse with his
wife while she is having her menses), therefore keep away from women during menses
and go not unto them till they have purified (from menses and have taken a bath) . . .”
[al-Baqarah 2:222]
So a man is not permitted to approach his wife until her period has ended and she has
taken a bath (ghusl). Allaah says (interpretation of the meaning): “. . . And when they
have purified themselves, then go in unto them as Allaah has ordained for you . . . “ [al-
Baqarah 2:222]
The repulsive nature of this sin is indicated by the words of the Prophet (pace and
blessings of Allaah be upon him): “Whoever has intercourse with a menstruating women,
or with a woman in her rectum, or goes to a fortune-teller, has disbelieved in what was
revealed to Muhammad.” (Reported by al-Tirmidhi from Abu Hurayrah, 1/243; see also
Saheeh al-Jaami’, 5918).
Whoever does this by mistake, not deliberately, does not have to pay any penalty, but
the person who does it deliberately and with full knowledge of what he is doing must pay
the penalty, which according to the scholars with the soundest knowledge is one dinar or
half a dinar. Some scholars say that there is a choice in the amount to be paid; others
say that if a man has intercourse with his wife at the beginning of her period, when the
flow of blood is heavy, he must pay one dinar, and if he does it at the end of her period
when the flow is light, he must pay half a dinar. In modern terms, a dinar is equal to
25.4 grams of gold: this or the equivalent amount of currency must be given in charity.
Having intercourse with one's wife in her rectum
Some perverted people who have little faith do not hesitate to have intercourse with a
woman in her rectum (the place from which excrement emerges). This is a major sin,
and the Prophet (peace and blessings of Allaah be upon him) cursed the one who does

this. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace
and blessings of Allaah be upon him) said: “He is cursed, the one who has intercourse
with a woman in her rectum.” (Reported by Imaam Ahmad, 2/479; see also Saheeh al-
Jaami’, 5865). Indeed, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever has intercourse with a menstruating women, or with a woman in her rectum,
or goes to a fortune-teller, has disbelieved in what was revealed to Muhammad.”
(Reported by al-Tirmidhi from Abu Hurayrah, 1/243; see also Saheeh al-Jaami’, 5918).
Although there are many righteous and sensible women who refuse to do this, there are
many husbands who threaten their wives with divorce if they do not comply. Some
husbands even deceive their wives who my be too shy to ask a scholar about this
matter; they tell them that this is halaal, and they may even misquote the Qur’aan to
support their claim (interpretation of the meaning): “You wives are a tilth for you, so go
to your tilth when or how you will . . .” [al-Baqarah 2:223]. But it is well-known that the
Sunnah explains the Qur’aan, and the Prophet (peace and blessings of Allaah be upon
him) stated that it is permitted to have intercourse with one’s wife in whatever way one
wishes, approaching from the front or the back, so long as intercourse is in the place
from which a child is born (the vagina); it is obvious that the anus, from which
excrement is produced, is not the place from which a child is born. One of the reasons
for this crime is the fact that many people enter what should be a clean and pure
married life with an inheritance of dirty, haraam, jaahili, perverted practices, or
memories filled with scenes from lewd movies for which they have not repented to
Allaah. It is also well known that this deed is haraam even if both parties consent to it;
mutual consent to a haraam deed does not make it halaal.
Not treating co-wives fairly
One of the things that Allaah has enjoined in His Book is fair treatment of co-wives.
Allaah says (interpretation of the meaning): “You will never be able to do perfect justice
between wives even if it is your ardent desire, so do not incline too much to one of them
(by giving her more of your time and provision) so as to leave the other hanging (i.e.,
neither divorced nor married). And if you do justice, and do all that is right and fear
Allaah by keeping away from all that is wrong, then Allaah is Ever Oft-Forgiving, Most
Merciful.” [al-Nisaa’ 4:129]

The justice that is required here is a fair division of nights, and the giving of each wife
her rights as regards spending and clothing. This does not refer to emotions or love,
because man has no control over his feelings. But some people, when they marry more
than one wife, favour one and neglect the other, spending more time with one wife and
spending more on her, and ignoring the other. This is haraam, and the person who does
this will come on the Day of Resurrection in the condition described by the Prophet
(peace and blessings of Allaah be upon him) in the hadeeth narrated by Abu Hurayrah:
“Whoever has two wives and gives one of them preferential treatment, he will come on
the Day of Resurrection with half of his body leaning.” (Narrated by Abu Dawud, 2/601;
see also Saheeh al-Jaami’, 6491).
Being alone with a non-mahram woman
Shaytaan is always keen to tempt people and make them commit haraam deeds. For this
reason, Allaah warned us (interpretation of the meaning): “O you who believe! Follow
not the footsteps of Shaytaan. And whosoever follows the footsteps of Shaytaan, then,
verily he commands al-fahshaa’ (indecency) and al-munkar (evil deeds) . . .” [al-Noor
24:21]
Shaytaan runs through the veins of mankind like blood, and one of the ways in which he
induces people to commit indecent acts is by leading a man to be alone with a non-
mahram woman. Islaam blocks this way by forbidding such conduct, as the Prophet
(peace and blessings of Allaah be upon him) said: “No man is alone with a (non-
mahram) woman, but Shaytaan will be the third among them.” (Reported by al-Tirmidhi,
3/474; see also Mishkaat al-Masaabeeh, 3118). Ibn ‘Umar (may Allaah be pleased with
him and his father) reported that the Prophet (peace and blessings of Allaah be upon
him) said: “From this day on, no man should enter upon a woman whose husband is
absent unless there is another man or two with him.” (Reported by Muslim, 4/1711). It
is not permitted for a man to be alone in a house, room or car with a non-mahram
woman, including his brother’s wife or a servant. Similarly a female patient should not
be alone with a doctor, and so on. Many people are careless about this matter, whether
because they trust themselves or for some other reason, with the results that many

commit indecent acts or take the steps that lead to them, which in turn results in the
tragedies of confused lineage and illegitimate births.
Shaking hands with a non-mahram woman
This is one of the cases where incorrect social customs have taken precedence over the
laws of Allaah, to such an extent that if you try to talk to people and show them
evidence that this is wrong, they will accuse you of being backward, having a complex,
trying to break family ties, doubting their good intentions, etc. Shaking hands with
female cousins, brothers’ wives and uncles’ wives is now easier than drinking water in
our society, but if we look properly we will understand the seriousness of the matter.
The Prophet (peace and blessings of Allaah be upon him) said: “If one of you were to be
stabbed in the head with an iron needle it would be better for him than touching a
woman whom he is not permitted to touch.” (Reported by al-Tabaraani, 20/212; see also
Saheeh al-Jaami’, 4921). There is no doubt that this is an act of zinaa, because the
Prophet (peace and blessings of Allaah be upon him) said: "The eyes may commit zinaa,
the hands may commit zinaa, the feet may commit zinaa and the private parts may
commit zinaa." (Reported by Imaam Ahmad, 1/412; see also Saheeh al-Jaami', 4921).
Is there anyone more pure in heart than Muhammad (peace and blessings of Allaah be
upon him)? Yet still he said, “I do not shake hands with women.” (Reported by Imaam
Ahmad, 6/357; see also Saheeh al-Jaami’, 7054, and al-Isaabah, 4/354, Daar al-Kitaab
al-’Arabi edition). And he said, "I do not touch the hands of women." (Reported by al-
Tabaraani in al-Kabeer, 24/342; see also Saheeh al-Jaami', 7054 and al-Isaabah, 4/354,
Dar al-Kutub al-'Arabi edition). ‘Aa’ishah (may Allaah be pleased with her) said: “No, by
Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him)
never touched the hand of a (non-mahram) woman. He received bay’ah (pledge of
allegiance) from them by word only.” (Reported by Muslim, 3/489). Let them fear Allaah,
those people who threaten their pious wives with divorce if they do not shake hands with
their brothers.

We should also note that placing a barrier such as a piece of cloth is of no use; it is still
haraam to shake hands with a non-mahram woman.
A woman wearing perfume when going out or
passing by non-mahram men
This practice is widespread nowadays, despite the stern warning of the Prophet (peace
and blessings of Allaah be upon him), who said: “Any woman who applies perfume and
then goes out among the people so that they could smell her fragrance is a zaaniyah
(adulteress).” (Reported by Imaam Ahmad, 4/418; see also Saheeh al-Jaami’, 105).
Some women are very careless and take the matter too lightly, especially in front of
drivers, shopkeepers, school porters, etc., even though the Sharee’ah states very strictly
that the woman who wears perfume must wash herself like a person must wash when in
a state of janaanah (i.e., perform ghusl), if she wants to go out to the mosque. The
Prophet (peace and blessings of Allaah be upon him) said: “Any woman who wears
perfume then goes out to the mosque, so that the fragrance can be discerned, her
prayers will not be accepted until she performs ghusl like the ghusl to be performed
when in a state of janaabah.” (Reported by Imaam Ahmad, 2/444; see also Saheeh al-
Jaami’, 2703).
We complain to Allaah about the bukhoor and ‘ood (types of incense) used at weddings
and women’s parties before people leave, and the use of strong-smelling perfumes in
market-places, means of transportation and mixed gatherings in the mosques even
during the nights of Ramadaan. Islaam tells us that women’s perfume should be that
which has colour but little smell. We ask Allaah not to despise us and not to punish
righteous men and women for the deeds of foolish men and women. May He guide us all
to the Straight Path.
A woman travelling without a mahram
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not
permitted for the woman who believes in Allaah and the Last Day to travel one day’s

distance without the presence of a mahram.” (Reported by Muslim, 2/977). When a
woman travels without a mahram, this encourages corrupt people to prey on her
because of her weakness; at the very least, her honour will be harmed. This prohibition
applies also to a woman travelling by plane, even if - as is often claimed - one mahram
sees her off at one end and another mahram meets her at the other. Who is going to sit
next to her during the journey? What if technical problems divert the plane to another
airport, or the flight is delayed? What if...? There are too many stories of things that
went wrong. For a person to be considered a mahram, he must meet four conditions: he
should be a Muslim, over the age of puberty, of sound mind, and male.
Abu Sa’eed al-Khudri said: “The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: ‘No woman who believes in Allaah and the Last Day should travel a
distance of three days’ journey or more unless her father, son, husband, brother or other
mahram is with her.” (Reported by Muslim, 2/977).
Deliberately looking at a non-mahram woman
Allaah says (interpretation of the meaning): “Tell the believing men to lower their gaze
(from looking at forbidden things), and to protect their private parts (from illegal sexual
acts, etc.). That is purer for them. Verily, Allaah is All-Aware of what they do.” [al-Noor
24:30]
The Prophet (peace and blessings of Allaah be upon him) said: "The adultery of the eyes
is by looking" (i.e. by looking at what Allaah has forbidden). (Reported by al-Bukhaari,
see Fath al-Baari, 11/26). Looking for a legitimate purpose is exempted from this rule,
such as looking at a woman for marriage purposes, or a doctor examining a patient for
medical reasons, etc. Women are equally forbidden to look at non-mahram men, as
Allaah says (interpretation of the meaning): “And tell the believing women to lower their
gaze (from looking at forbidden things) and to protect their private parts (from illegal
sexual acts, etc.) . . .” [al-Noor 24:31]
Men are also forbidden to look with desire at a man with a hairless or beautiful face. Men
are forbidden to look at the ‘awrah of other men, and women are forbidden to look at

the ‘awrah of other women. If it is forbidden to look at something, it is forbidden to
touch it, even over clothing. One of the ways in which Shaytaan deceives people is by
making them think that there is nothing wrong with looking at pictures in magazines or
watching movies, because what is seen is not “real,” even though such images clearly
cause so much damage by provoking desires.
Seeing one’s womenfolk behaving in an immoral
fashion and keeping silent
Ibn ‘Umar (may Allaah be pleased with him and his father) reported that the Prophet
(peace and blessings of Allaah be upon him) said: “There are three whom Allaah will
deprive of Paradise: the one who drinks intoxicants, the one who is disobedient to his
parents, and the one who accepts immoral conduct on the part of his family.” (Reported
by Imaam Ahmad, 2/69; see also Saheeh al-Jaami’, 3047). One of the many examples
of this in modern times is men turning a blind eye to their daughters or wives contacting
non-mahram men and chatting to them in a way that may be described as “romantic,” or
accepting one of the women of his household being alone with a non-mahram man, or
allowing them to sit alone with a driver or other employee, or letting them go out
without proper hijaab, so that everyone may look at them, or bringing home immoral
magazines and movies.
Making false claims about a child’s lineage, or
denying one’s own child
According to Sharee’ah, it is not permissible for a Muslim to claim to belong to anyone
other than his father, or to claim to belong to a people of whom he is not a member.
Some people may do this for material gains, and may obtain documentation to “confirm”
their false identity officially. Some people may do this out of hatred towards a father who
abandoned them when they were children. All of this is haraam, and may lead to much
chaos and corruption in a number of fields, such as knowing who is one’s mahram,
marriage, inheritance and so on. Sa’d and Abu Bakrah (may Allaah be pleased with
them) both reported that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever knowingly claims to belong to anyone other than his father, Paradise will be
denied him.” (Reported by al-Bukhaari; see Fath al-Bari, 8/45).
It is also forbidden to tamper with lineages or make false claims about a person’s
descent. There are some people who, when they want to fight dirty in arguments with
their wives, accuse them of immoral conduct and disown their children, without any
proof, when the child was born “in their bed” (i.e. is the husband’s child and no-one
else’s). Then there are some wives who betray their trust and become pregnant with
another man’s child, but claim that it belongs to the husband. The Prophet (peace and
blessings of Allaah be upon him) issued a stern warning against such conduct. Abu
Hurayrah (may Allaah be pleased with him) reported that when aayat al-mulaa’anah [al-
Noor 24:7 - check] was revealed, the Prophet (peace and blessings of Allaah be upon
him) said: “The woman who brings into a people someone who does not belong to them
has nothing to do with Allaah, and Allaah will not admit her to His Paradise. Any man
who denies his own child when he is looking at him, Allaah will conceal Himself from him
and expose him before all the people.” (Reported by Abu Dawud, 2/695; see also
Mishkat al-Masaabeeh, 3316).
Consuming riba (usury or interest)
In the Qur’aan, Allaah does not declare war on anyone except the people who deal in
riba (interpretation of the meaning): “O you who believe! Be afraid of Allaah and give up
what remains (due to you) of riba (from now onward), if you are (really) believers. And
if you do not do it, then take a message of war from Allaah and His Messenger.” [al-
Baqarah 2:278-279]
This is sufficient to explain the abhorrence of this deed in the sight of Allaah, may He be
glorified.
One may easily discern the extent of devastation, at the individual and the international
level, caused by dealing with riba - such as bankruptcy, recession, economic stagnation,
inability to repay loans, high unemployment, collapse of many companies and
institutions, etc. Daily toil has become a never-ending struggle to pay off interest on

loans and societies have become class-ridden structures in which huge wealth in
concentrated in the hands of a few. Perhaps all this is a manifestation of the war
threatened by Allaah to those who deal in riba.
Everyone who has something to do with riba, whether he is one of the main parties
involved or is a middleman or facilitator, has been cursed by Muhammad (peace and
blessings of Allaah be upon him). Jaabir (may Allaah be pleased with him) reported that
the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed “the one
who consumes riba, the one who gives it to others, the one who writes it down and the
one who witnesses it.” He said: “They are all the same.” (Reported by Muslim, 3/1219).
Based on this, it is not permitted to do work that involves writing interest-based
contracts and conditions, paying or receiving riba, depositing it or guarding it. Generally
speaking, it is haraam to be directly or indirectly involved with riba in any way, shape or
form.
The Prophet (peace and blessings of Allaah be upon him) was keen to explain the
ugliness of this major sin. ‘Abdullaah ibn Mas’ood (may Allaah be pleased with him)
reported that the Prophet (peace and blessings of Allaah be upon him) said: “There are
seventy-three types of riba, the least of which is as abhorrent as a man having
intercourse with his own mother and worst of which is [violating] a Muslim's honor and
sanctity. (Reported by al-Haakim in al-Mustadrak, 2/37); see also Saheeh al-Jaami’,
3533). ‘Abdullah ibn Hanzalah (may Allaah be pleased with him and his father) reported
that the Prophet (peace and blessings of Allaah be upon him) said: “Knowingly
consuming a dirham of riba is worse for a man than committing adultery thirty-six
times.” (Reported by Imaam Ahmad, 5/225; see also Saheeh al-Jaami’, 3375). The
prohibition on riba does not just apply to deals between rich and poor, as some people
think; it is a general prohibition that applies to every person and every situation. How
many rich people and big businessmen have gone bankrupt because of riba! The least
harm riba does is to destroy the blessing (barakah) of the money, even if a person’s
wealth is great. The Prophet (peace and blessings of Allaah be upon him) said: “Even if
riba is much, it will end up being a small amount.” (Reported by al-Haakim, 2/37; see
also Saheeh al-Jaami’, 3542). This does not refer to whether the ratio of interest is high
or low; all riba is haraam, and the one who deals with it will be raised up on the Day of

Resurrection like the one who stands beaten by Shaytaan resulting in insanity and
epilepsy.
In spite of the enormity of this sin, Allaah has told us to repent from it and has explained
how. Allaah says to those who deal in riba (interpretation of the meaning): “... but if you
repent, you shall have your capital sums. Deal not unjustly (by asking more than your
capital sums), and you shall not be dealt with unjustly (by receiving less than your
capital sums).” [al-Baqarah 2:279] This is quintessential justice.
The believer must despise this major sin and feel its abhorrence, even if he puts his
money in interest-based banks because he has no other choice and is afraid that his
money may be lost or stolen otherwise. He should feel that he is being compelled by
necessity to do this, like one who eats dead meat, or worse. At the same time, he should
seek the forgiveness of Allaah and try to find an alternative if he can. He is not permitted
to ask the bank for interest, and if the bank deposits it in his account, he must get rid of
it in whatever way is permissible. This money cannot be counted as sadaqah (charity),
because Allaah is pure and accepts only that which is pure. He cannot benefit from this
money by using it to by food, drink, clothing, transportation or housing; he cannot use it
to fulfil obligations such as spending on his wife, child or parents, or to pay zakaat or
taxes, or to defend himself in court. Rather, he should just get rid of it, for fear of the
wrath of Allaah.
Concealing a product’s faults at the time of sale
The Prophet (peace and blessings of Allaah be upon him) once passed by a pile of food
that was for sale. He put his hand in it and felt dampness, so he asked, “What is this, O
seller of the food?” He said, “It was rained on, O Messenger of Allaah.” The Prophet
(peace and blessings of Allaah be upon him) said: “Why don’t you put it on top, so that
people can see it? Whoever deceives (the people) is not one of us.” (Reported by
Muslim, 1/99).

There are many traders nowadays who do not fear Allaah, and try to conceal faults by
wrapping it in plastic [?], putting faulty produce in the bottom of the box, using
chemicals and the like to make a product look good, or concealing noises in engines that
may indicate a fault - so that when the purchaser brings a product home, it soon starts
to wear out. Some traders change expiry dates, or prevent the buyer from examining or
trying out a product. Many of those who sell cars or other types of equipment do not
point out the product’s faults. All of this is haraam, as the Prophet (peace and blessings
of Allaah be upon him) said: “The Muslim is the brother of his fellow Muslim. The Muslim
is not permitted to sell to his brother anything which is faulty without pointing out the
faults to him.” (Reported by Ibn Maajah, 2/754; see also Saheeh al-Jaami’, 6705). Some
traders even think that their responsibility ends when they tell buyers at an auction, “I
am selling a heap of metal, a heap of metal...” This is a sale in which there is no
blessing, as the Prophet (peace and blessings of Allaah be upon him) said: “The two
parties involved in a sale have the choice (to end it - i.e. the sale is not final) until they
part. If both have been truthful and honest about any faults, the sale will be blessed, but
if they have lied and concealed any faults, the blessing of the sale will be lost.”
(Reported by al-Bukhaari; see al-Fath, 4/328).
Artificially inflating prices
This refers to the practice of artificially inflating the price with no intention of buying, in
order to deceive others, thus pushing them to add more to the price they are offering.
The Prophet (peace and blessings of Allaah be upon him) said: “Do not artificially inflate
prices.” (Reported by al-Bukhaari, see Fath al-Baari, 10/484). This is undoubtedly a form
of deceit, and the Prophet (peace and blessings of Allaah be upon him) said: “Double-
dealing and cheating will end in Hell.” (See Silsilat al-Ahaadeeth al-Saheehah, 1057).
Many salesmen at auctions and in car salesrooms are earning unclean and haraam
income because of the many haraam things that they do, such as conspiring to
artificially inflate prices and deceive purchasers, or to lower the price of one of their
products, or conversely pretending to be customers and raising the prices at auctions to
deceive and cheat.

Trading after the second call to prayer on Friday
Allaah says (interpretation of the meaning): “O you who believe! When the call is
proclaimed for the salaat (prayer) on the day of Friday (Jumu’ah prayer), come to the
remembrance of Allaah and leave off business (and every other thing), that is better for
you if you did but know!” [al-Jumu’ah 62:9].
Some people continue trading in their stores and in front of the mosque even after the
second call to prayer; those who buy from them also share in their guilt, even if they
only buy a siwaak (natural toothbrush). According to the soundest opinion, this sale is
invalid. Some owners of restaurants, bakeries and factories force their employees to
work at the time of Jumu’ah prayers; even if this leads to an apparent increase in
earnings, they will ultimately be losers in reality. The employee is obliged to act in
accordance with the teaching of the Prophet (peace and blessings of Allaah be upon
him): “There is no obedience to a created being if it involves disobedience to Allaah.”
(Reported by Imaam Ahmad, 1/129; Ahmad Shaakir said: its isnaad is saheeh, no.
1065).
Gambling
Allaah says (interpretation of the meaning): “O you who believe! Intoxicants (all kinds of
alcoholic drinks), gambling, al-ansaab (stone altars for sacrifices to idols, etc.), and al-
azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s
handiwork. So avoid (strictly all) that abomination, in order that you may be successful.”
[al-Maa’idah 5:90]
Gambling was very common during the Jaahiliyyah; in one of the most well-known forms
of gambling, ten people would buy a camel, each paying an equal share, then they would
throw down arrows - a form of drawing lots. Seven people would win unequal shares and
three would be left empty-handed.
Nowadays there are many forms of gambling, including: lotteries and raffles, in which
people pay money to buy numbers, then numbers are drawn for first prize, second prize,

and so on for a variety of prizes. This is haraam, even when it is supposedly done for
charity.
Buying a product which includes something unknown, or paying for a number for a draw
which will decide who gets what.
Another modern form of gambling is insurance, such as life insurance, car insurance,
product insurance, insurance against fire or theft, third party insurance, comprehensive
insurance, and so on. There are so many types of insurance that some singers even
insure their voices!
All of the above are forms of gambling. Nowadays there are even clubs that are devoted
exclusively to gambling, in which there are so-called “green tables” (roulette tables) just
for people to commit this sin. Other forms of gambling include betting on horse races
and other sports, fruit-machines and the like in amusement centres, and competitions in
which the victors win prizes, as a group of scholars have stated.
Theft
Allah says (interpretation of the meaning): “Cut off (from the wrist joint) the (right)
hand of the thief, male or female, as a recompense for that which they have committed,
a punishment by way of example from Allaah. And Allaah is All-Powerful, All-Wise.” [al-
Maa’idah 5:38]
One of the worst forms of this sin is theft from the pilgrims who come on Hajj and
‘Umrah to the Ancient House of Allaah. This kind of thief has no respect for the limits set
by Allaah in the best region on earth and around the House of Allaah. In the report about
Salaat al-Kusoof (the eclipse prayer), it is reported that the Prophet (peace and
blessings of Allaah be upon him) said: “Hell was brought near, and that was when you
saw me stepping backwards, because I feared that its heat would touch me. I saw
therein the man with the crooked stick dragging his intestines in the Fire. He used to
steal from the hujjaaj (pilgrims) with his crooked stick. If they spotted him, he would say

‘This got caught on my stick,’ and if they did not spot him, he would take whatever he
had stolen . . .”
Another of the worst forms of theft is stealing from the public purse. Some of those who
do this say “We are only doing what others do.” They do not realize that what they are
doing is effectively stealing from all the Muslims, because the public purse belongs to all
the Muslims. Imitating those who do not fear Allaah is no excuse. Some people steal
from the wealth of the kuffaar on the grounds that they are kuffaar, but this is wrong;
the only kuffaar whose wealth we are allowed to take away are those who are actively
fighting the Muslims, which does not apply to every kaafir individual or company.
Another form of theft is pick-pocketing, stealing something from a person’s pocket
without him realizing. Some thieves enter people’s houses as visitors, and steal from
them. Some steal from their guests’ bags. Some - including women - go into stores and
hide things in their pockets or under their clothing. Some think that the theft of small or
cheap items is of little consequence, but the Prophet (peace and blessings of Allaah be
upon him) said: “Allaah has cursed the thief who steals an egg and has his hand cut off,
and the thief who steals a rope and has his hand cut off.” (Reported by al-Bukhaari, see
Fath al-Baari, 12/81).
Everyone who steals something must first repent to Allaah then return the item to its
rightful owner, whether openly or secretly, in person or via a third party. If he fails to
find the rightful owner or his heirs after much effort, then he should give the property in
charity, with the intention that the reward should be given to the rightful owner.
Offering or accepting bribes
Giving a bribe to a qaadi or judge to make him turn a blind eye to the truth or to make a
false claim succeed is a sin, because it leads to oppression and injustice for the person
who is in the right, and it spreads corruption. Allaah says (interpretation of the
meaning): “And eat up not one another’s property unjustly, not give bribery to the rulers
that you may knowingly eat up a part of the property of others sinfully.” [al-Baqarah
2:188]

Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and
blessings of Allaah be upon him) said: “Allaah has cursed those who give and accept
bribes with regard to judging.” (Reported by Imaam Ahmad, 2/387; see also Saheeh al-
Jaami’, 5069). However, payments made in order to reach the truth or avert injustice
when there is no other way of doing so are not included in this warning.
Bribery is so widespread nowadays that it more of a source of income than the regular
salary for some workers. Some companies even include bribes as a factor in their
budgets, under a variety of headings, and some dealings cannot begin or end without
the payment of a bribe. Much harm is caused to the poor and many safeguards are
broken because of bribes. Bribery is a cause of corruption whereby employees act
against their employers, and one can only get good service if one pays a bribe - the
person who refuses to pay will get shoddy or late service, and people who come after
him but are willing to pay will be served before him. Because of bribery, a great deal of
money which is due to employers ends up in the pockets of sales representatives and
those responsible for making company purchases. It is little wonder, then that the
Prophet (peace and blessings of Allaah be upon him) prayed to Allaah to deprive all
those involved of His Mercy. ‘Abdullah ibn ‘Amr (may Allaah be pleased with him) said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The curse of
Allaah be upon the one who gives a bribe and the one who accepts it.” (Reported by Ibn
Maajah, 2313; see also Saheeh al-Jaami’, 5114).
Seizing land by force
When there is no fear of Allaah, strength and cunning are a disaster because the one
who possesses these qualities uses them to oppress others, such as seizing other
people’s possessions, including their land. The punishment for this is extremely severe.
‘Abdullaah ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon
him) said: “Whoever seizes any piece of land unlawfully, on the Day of Resurrection
Allaah will make the ground swallow him up to the seventh depth of the earth.”
(Reported by al-Bukhaari; see al-Fath 5/103).

Ya’laa ibn Murrah (may Allaah be pleased with him) reported that the Prophet (peace
and blessings of Allaah be upon him) said: “Any man who seizes a hand span of land,
Allaah will tell him to dig it (according to al-Tabaraani: to bring it) to the seventh depth
of the earth, then it will be placed around his neck on the Day of Resurrection, until
Allaah has finished judging mankind.” (Reported by al-Tabaraani in al-Kabeer, 22/270;
see also Saheeh al-Jaami’, 9/27).
This also includes changing landmarks and boundaries in order to make one’s own land
bigger at the expense of a neighbour, as is indicated by the words of the Prophet (peace
and blessings of Allaah be upon him): “Allaah has cursed the one who changes the
boundary-markers of the land.” (Reported by Muslim, with commentary by al-Nawawi,
13/141).
Accepting a gift in return for interceding
To have a position of high standing among people is one of the blessings of Allaah to His
slave, if he is grateful. One way in which a person may give thanks for this blessing is by
using his position to benefit other Muslims. This is part of the general meaning of the
hadeeth: “Whoever among you is able to benefit his brother, then let him do so.”
(Reported by Muslim, 4/1726). The person who uses his position to benefit others by
averting injustice or bringing some good, without doing anything that is haraam or
infringes on the rights of others, will be rewarded by Allaah, so long as his intention is
sincere, as the Prophet (peace and blessings of Allaah be upon him) told us: “Intercede,
you will be rewarded.” (Reported by Abu Dawud, 5132; the hadeeth is also reported in
al-Saheehayn, see Fath al-Baari, 10/450, Kitaab al-adab, Baab ta’aawun al-mu’mineen
ba’duhum ba’dan).
It is not permitted to accept anything in return for this intercession or mediation.
Evidence for this may be seen in the hadeeth narrated by Abu Umaamah (may Allaah be
pleased with him): "Whoever intercedes for someone then accepts a gift (in return for
it), has committed a serious type of riba." (Reported by Imaam Ahmad, 5/261; see
Saheeh al-Jaami', 6292).

Some people offer the opportunity to benefit from their position, in return for a sum of
money, in order to help someone get a job, or a transfer from one office or area to
another, or treatment for the sick, etc. The soundest opinion is that this exchange is
haraam, because of the hadeeth of Abu Umaamah quoted above, whose apparent
meaning is that accepting such gifts is wrong, even if no agreement was previously
made. (From the spoken statements of 'Abd al-'Azeez ibn Baaz). The reward which the
doer of good will receive from Allaah on the Day of Judgement should be sufficient. A
man came to al-Hasan ibn Sahl asking him to intercede for him in some matter, which
he did; then the man came to thank him. Al-Hasan ibn Sahl said to him, "Why are you
thanking us? We believe that zakaat is due on positions of rank just as it is due on
wealth." (Ibn Muflih, al-Aadaab al-Shar'iyyah, 2/176).
It is worth pointing out here that there is a difference between hiring someone to do
legal paperwork for you and paying him wages in return, which has to do with the
legitimate hiring of labour, and using a person's position to intercede for you in return
for money, which is haraam.
Hiring someone & benefitting from his labour,
then not paying him his wages
The Prophet (peace and blessings of Allaah be upon him) encouraged speedy payment of
wages to people hired for their labour. He said: “Give the hired man his wages before his
sweat dries.” (Reported by Ibn Maajah, 2/817; see also Saheeh al-Jaami’, 1493).
One form of oppression or injustice that is common in Muslim societies is the failure to
give employees and workers their rights. This takes many forms, for example:
Denying an employee’s rights in totality, where the employee has no proof of his rights.
He may have lost his dues in this world, but he will not lose them before Allaah on the
Day of Resurrection. So the oppressor who consumed the money due to the victim will
be brought forth, and his victim will be given some of his hasanaat in compensation (i.e.
some of the oppressor’s good deeds will be added to his victim’s credit). If the hasanaat

are not enough, some of the victim’s sayi’aat (bad deeds) will be added to the
oppressor, then he will be thrown into Hell.
Not giving the employee his full rights. Allaah says (interpretation of the meaning): “Woe
to al-Mutaffifeen [those who give less in measure and weight (decrease the rights of
others)].” [al-Mutaffifeen 83:1] One example of this is the action of some bosses who
bring workers from their homelands with a contract to pay a certain wage. Once the
people are committed and have started to work for him, he goes and changes the
contracts, altering them to state a lower wage than the one actually agreed upon. The
employees stay because they have no choice and have no proof of their rights; all they
can do is complain to Allaah. If the employer is a Muslim and the employee is not, this
lowering of wages is a way of turning people away from the Straight Path, and he will
carry his sin.
Making the employee do extra work or put in longer hours, without paying him overtime
or giving him any more than the basic salary.
Some bosses delay payment of wages and pay up only after much struggle, complaining,
chasing and court cases. Their aim may be to make the employee give up his claim to
his rightful wages and stop asking; or they may want to invest this money, perhaps by
lending it for interest. Meanwhile, the poor employee cannot buy his daily bread or send
anything home to his needy wife and children for whose sake he left to work overseas.
Woe to those oppressors on that painful Day! Abu Hurayrah reported that the Prophet
(peace and blessings of Allaah be upon him) said: “Allaah says: ‘There are three whom I
will oppose on the Day of Resurrection: a man who gives his word, swearing by Me, then
breaks it, a man who sells a free man into slavery and keeps the money, and a man who
hires another and benefits from his labour, then does not pay him his wages.” (Reported
by al-Bukhaari, see Fath al-Baari, 4/447).
Not giving gifts equally to one’s children
Some people show favouritism in the way they give gifts to some of their children but
not others. According to the soundest opinion, doing this is haraam unless there is some
legitimate reason, such as one child being in greater need than the others due to

sickness, being in debt, being rewarded for having memorized the entire Qur’aan, being
unable to find a job, having a large family, being a full-time student, etc. When a father
gives something to one of his children who is in need, he should have the intention to
give similarly to any other children of his should the need arise. General proof of this
principle may be seen in the aayah (interpretation of the meaning): “. . . Be just: that is
nearer to piety, and fear Allaah . . .” [al-Maa’idah 5:8]. Specific evidence is found in the
report of al-Nu’maan ibn Basheer (may Allaah be pleased with him), whose father
brought him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and
said: “I have given this son of mine a slave that I had.” The Messenger of Allaah (peace
and blessings of Allaah be upon him) asked him, “Did you give all your children a similar
gift?” He said, “No.” The Prophet (peace and blessings of Allaah be upon him) said:
“Then take (the gift) back.” (Reported by al-Bukhaari, see al-Fath, 5/211). According to
another report, the Prophet (peace and blessings of Allaah be upon him) said: “Fear
Allaah and be fair to your children,” so he went away and took his gift back. (al-Fath
5/211). According to a third report, he said, “Do not ask me to be a witness, for I will
not bear witness to injustice.” (Saheeh Muslim, 3/1243). Sons may be given twice as
much as daughters, as in the case of inheritance, according to Imaam Ahmad, may
Allaah have mercy on him (Abu Dawud, Masaa’il al-Imaam Ahmad, 204; Imaam Ibn al-
Qayyim explained this in more detail in his footnotes). But there are some families where
fathers do not fear Allaah, and their favouritism creates hatred and jealousy among the
children. A father may give one child more because he looks like his paternal uncles, and
give less to another child because he looks like his maternal uncles; or he may give
more to the children of one wife and less to the children of another wife; or he may put
one wife’s children in private schools, but not the other wife’s children. This will
ultimately backfire on him, because in most cases the one who is deprived in this way
will not respect his father or treat him kindly in the future. The Prophet (peace and
blessings of Allaah be upon him) asked the man who showed favouritism to one son, “Do
you not want all your children to respect you equally?” (Reported by Imaam Ahmad,
4/269; see also Saheeh al-Jaami, 1623).

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